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Muhammad Iqbal
November 9, 1877
Born
Sialkot, Punjab, British India
Literary career
Upon his return to India in 1908, Iqbal took up assistant professorship at the Government
College in Lahore, but for financial reasons he relinquished it within a year to practice law.
During this period, Iqbal's personal life was in turmoil. He divorced Karim Bibi in 1916, but
provided financial support to her and their children for the rest of his life.
While maintaining his legal practice, Iqbal began concentrating on spiritual and religious
subjects, and publishing poetry and literary works. He became active in the Anjuman-e-Himayat-
e-Islam, a congress of Muslim intellectuals, writers and poets as well as politicians, and in 1919
became the general secretary of the organisation. Iqbal's thoughts in his work primarily focused
on the spiritual direction and development of human society, centred around experiences from
his travel and stay in Western Europe and the Middle East. He was profoundly influenced by
Western philosophers such as Friedrich Nietzsche, Henri Bergson and Goethe, and soon became
a strong critic of Western society's separation of religion from state and what he perceived as its
obsession with materialist pursuits.
The poetry and philosophy of Mawlana Rumi bore the deepest influence on Iqbal's mind. Deeply
grounded in religion since childhood, Iqbal would begin intensely concentrating on the study of
Islam, the culture and history of Islamic civilization and its political future, and embrace Rumi as
"his guide." Iqbal would feature Rumi in the role of a guide in many of his poems, and his works
focused on reminding his readers of the past glories of Islamic civilization, and delivering a
message of a pure, spiritual focus on Islam as a source for socio-political liberation and
greatness. Iqbal denounced political divisions within and amongst Muslim nations, and
frequently alluded to and spoke in terms of the global Muslim community, or the Ummah.[4]
Works in Persian
Iqbal's poetic works are written mostly in Persian rather than Urdu. Among his 12,000 verses of
poem, about 7,000 verses are in Persian. In 1915, he published his first collection of poetry, the
Asrar-e-Khudi (Secrets of the Self) in Persian. The poems emphasise the spirit and self from a
religious, spiritual perspective. Many critics have called this Iqbal's finest poetic work [9] In
Asrar-e-Khudi, Iqbal has explained his philosophy of "Khudi," or "Self." Iqbal' s use of term
"Khudi" is synonymous with the word of "Rooh" as mentioned in the Quran. "Rooh" is that
divine spark which is present in every human being and was present in Adam for which God
ordered all of the angels to prostrate in front of Adam. But one has to make a great journey of
transformation to realize that divine spark which Iqbal calls "Khudi". A similitude of this journey
could be understood by the relationship of fragrance and seed. Every seed has the potential for
fragrance with in it. But to reach its fragrance the seed must go through all the different changes
and stages. First breaking out of its shell. Then breaking the ground to come into the light
developing roots at the same time. Then fighting against the elements to develop leaves and
flowers. Finally reaching its pinnacle by attaining the fragrance that was hidden with in it. Same
way to reach one's khudi or rooh one needs to go through multiple stages which Iqbal himself
went through and encourages other to travel this spiritual path. Like not all seeds reach the level
of fragrance, many die along the way incomplete. Same way only few people could climb this
mount Everest of spirituality, most get consumed along the way by materialism. The same
concept was used by Farid ud Din Attar in his "Mantaq-ul-Tair". He proves by various means
that the whole universe obeys the will of the "Self." Iqbal condemns self-destruction. For him the
aim of life is self-realization and self-knowledge. He charts the stages through which the "Self"
has to pass before finally arriving at its point of perfection, enabling the knower of the "Self" to
become the viceregent of God.[4]
In his Rumuz-e-Bekhudi (Hints of Selflessness), Iqbal seeks to prove that Islamic way of life is
the best code of conduct for a nation's viability. A person must keep his individual characteristics
intact but once this is achieved he should sacrifice his personal ambitions for the needs of the
nation. Man cannot realise the "Self" out of society. Also in Persian and published in 1917, this
group of poems has as its main themes the ideal community, Islamic ethical and social principles
and the relationship between the individual and society. Although he is true throughout to Islam,
Iqbal recognises also the positive analogous aspects of other religions. The Rumuz-e-Bekhudi
complements the emphasis on the self in the Asrar-e-Khudi and the two collections are often put
in the same volume under the title Asrar-e-Rumuz (Hinting Secrets), and it is addressed to the
world's Muslims. Iqbal sees the individual and his community as reflections of each other. The
individual needs to be strengthened before he can be integrated into the community, whose
development in turn depends on the preservation of the communal ego. It is through contact with
others that an ego learns to accept the limitations of its own freedom and the meaning of love.
Muslim communities must ensure order in life and must therefore preserve their communal
tradition. It is in this context that Iqbal sees the vital role of women, who as mothers are directly
responsible for inculcating values in their children.
Iqbal's 1924 publication, the Payam-e-Mashriq (The Message of the East) is closely connected to
the West-östlicher Diwan by the famous German poet Goethe. Goethe bemoaned that the West
had become too materialistic in outlook and expected that the East would provide a message of
hope that would resuscitate spiritual values. Iqbal styles his work as a reminder to the West of
the importance of morality, religion and civilization by underlining the need for cultivating
feeling, ardour and dynamism. He explains that an individual could never aspire for higher
dimensions unless he learns of the nature of spirituality. [4] In his first visit to Afghanistan, he
presented his book "Payam-e Mashreq" to King Amanullah Khan in which he admired the liberal
movements of Afghanistan against the British Empire. In 1933, he was officially invited to
Afghanistan to join the meetings regarding the establishment of Kabul University.
Iqbal wrote the two poems, “Shakwa” and “Jawab-i Shakwa” (Complaint to
God and its Response), in early twentieth century. It was the prime time of
his poetic revelation, which is called his third period that began in 1908 and
ended at his death in 1938. During that time Muslims in India had almost lost
their entity as a nation. They had become the most oppressed community in
British ruled India. A little before Iqbal, Sir Syed Ahmad Khan (1817-1898)
had realised that the major cause of Indian Muslims’ misfortune was their
illiteracy and the lack of knowledge. After a long struggle and much hardship
he succeeded in establishing an Anglo Oriental College at Aligarh which later
on became a university. Presently this university is a big place of learning
and research in India. This university became a source of self-awareness
among a negligible portion of Muslim minority in India. However, the
masses of the community remained deprived of education and ultimately
remained suffering in all parts of life. Due to poverty and lack of resources
they were unable to educate their children. Among those who were lucky and
got education remained unable to get a job. They remained jobless as all the
fields of life and key posts were occupied and dominated by non-Muslims
and the British. Such a situation gave birth to the persons like Altaf Husain
Hali, Shibli Nomani, Maulana Zafar Ali Khan, Ali Brethren, and others who
worked in their respective fields to fight for the rights of Muslims. All of
them were contemporaries of Iqbal and were among the front-line fighters for
freedom. However Iqbal stood alone with his powerful poetic way to waken
self confidence in the people of his community. He and his contemporaries
(named above) were able to move the masses and carried them forward on
the road to get rid of the British rule. Iqbal nurtured the minds of the people
and changed the direction of the society through his melodious voice reciting
his own songs in a touching way reminding them of their past glory. He was
the person who discovered a leader like Muhammad Ali Jinnah and
convinced him to lead the nation under whose banner Muslims of India were
united and marched towards independence till the world saw a new country
“Pakistan” emerged on the world map with the rising sum of the morning of
August 14, 1947.
Iqbal’s poem “Shakwa” was one of his most thrilling poems, which he recited
personally in the month of April 1911 at the annual session of Anjuman
Himayat-i Islam held in the compound of Islamia College, Lahore. It was
largely applauded and subsequently published in the magazines and journals
of the country. This poem consists of 31 stanzas having six verses each. In
the poem Iqbal has highlighted Islam’s living traditions in such a way that it
strikes the very heart of a person. The carefully selected and well-knit words
of the poem were immensely effective. They filled the hearts of a deprived
nation with new life, courage and enthusiasm. The poem “Shakwa” is a
unique example of a complaint to God. We have used English translation
from Dr. M.A.K. Khalil’s Call of the Marching Bell, which is English
rendering of Iqbal’s Bang-i Dara.
In the first stage of this poem Iqbal counts the chivalrous deeds of the
Muslims reminding them of their past glory when they happened to be the
leaders and teachers of mankind. They implemented the rule of God on the
earth and brought revolutionary reforms in the states under their control
where justice prevailed. Hereunder I quote three stanzas from this part of
“Shakwa”:
Ham jo jeetey thay to jangon ki museebat ke liye
Aur marte thay tirey naam ke azmat ke liye
Thi na kuch tegh zani apnee hukumat key liye
Sar bakaf phirte thay kiya dhar men daulat ke liye?
Qaum apni jo zaro-maal-i jahan par marti
But faroshi ke iwaz but shikani kiyum karti?
The second part shows the state of decline of Muslim nation. But Iqbal has
projected this aspect so beautifully that instead of creating a sense of despair
and destitute in the mind it inspires a new vigour and courage to stand up and
deal with rival forces. Quoted hereunder are three stanzas of this part:
The third part of Shakwa is a direct complaint to God. Three beautiful stanzas
of this part are quoted as under:
Ye shikayat naheen hain unke khazane maamoor
Naheen mahfil men jinhen baat bhi karne ka shaoor
Qahr to ye hai ke kafir ko milen hoor-o qasoor
Aur becharey musalman ko faqat waida-i hoor
Ab wo altaaf naheen ham pe inaayaat naheen
Baat ye kiya hai ke pheli si madaraat naheen
The fourth part of Shakwa is the ending of this poem. Here we find Iqbal
singing as a nightingale in a garden praying and expressing his sentiments in
the most beautiful and touching manner. Out of these we quote below four
stanzas;
After one year of reciting Shakwa Iqbal presented Jawab-i Shakwa in a huge
gathering in 1913 at a famous public place Outside Mochi Gate of Lahore
City. Jawab-I Shakwa contains 36 stanzas of six lines or verses each. This
thrilling poem in a way was a call from God rather than a reply to Iqbal’s
complaint. It added fire to the already boiling blood of the nation after Iqbal’s
Shakwa, as a result of the Indian Muslims arose with a new life filled with
enthusiasm, courage and a determination to change their fate. Inspired by
Iqbal’s songs they were united, fought the war of independence and achieved
victory. Once again the Muslims of India were a free nation and masters of
their own destiny living in an independent country called Pakistan, the new
Muslim State appeared on the world map on the 14th of. August 1947.
The revelation of Jawab-I Shakwa and its compilation took a long time of
over one year. In this poem a comprehensive reply to Iqbal’s complaint to
Allah is given This poem contains 36 stanzas out of which I have selected
nine stanzas which are quoted hereunder together with their English
translation;
At the outset Allah says,
Ham to mayal ba karam hain koi saail hi naeein
Rah dikhlaeen kisay rahrav-i manzil hi naheen.
Tarbiat aam to hai johar-i qabil hi naheen
Jis say taamir ho adam ke ye wo gil hi naheen
Koi qabil ho to ham shan-i kai detay hain
Dhoodnay walay ko dunya bhi nayi detay hain.
(There was a time when this alone was the source of beauty
The wild tulip was the pride of the season of spring
Whichever Muslim there was, the Lover of Got he was
A while ago your beloved this very Unfaithful was
Make the covenant of fealty now with some local one
Make the Ummah of the Holy Prophet a local one.)
(What did you say? For the Muslims is only the promise of Houri
Even if the Remonstrance be unreasonable decorum is necessary
Justice is the Creator of Existence’ custom since eternity
When the infidel adopts Muslim ways he receives Houris and palaces
Not a single one of you is longing for Houris
The effulgence of Tur exists but there is no Musa. [9])
At the end of Jawab-i Shakwa the Response offers a new hope for Ummah
and also provides the remedy of all diseases of the Muslims. The following
30 verses (five stanzas) are the essence of this poem:
(Some nations in the existence’s garden benefited from their labour are
And some deprived from fruits and even destroyed by autumn are
Hundreds of trees deteriorated and hundreds flourishing are
Hundreds still even concealed in the bosom of the garden are
The tree of Islam a model of flourishing is
This the fruit of cons of gardening efforts is)